These Typify Repentances, Vows, Covenants, etc., During the
Millennium--The People's Burnt-Offerings--Their Peace-Offerings--
Their Meat-Offerings--Their Trespass-Offerings--Male and Female
Distinctions to Cease, Shown in the Types.

THE sacrifices offered by the people (Israel--the
world) on their own individual account, after the Day of
Atonement sacrifices, typified by the general offerings of
Israel, belong to the next age, and will then be presented to the
glorified royal priesthood. Nevertheless, this has a very slight
beginning now; thus the worldly man possessed of wealth is in
that sense a steward of God's things, and may now use that
"mammon" and with it make for himself friends, that
when this age of Satan's domination is ended, and the reign of
Christ commences (in which he shall no longer be a steward), then
those whom he thus favored will bless him. If the worldly
stewards of wealth (the mammon or god of this age) were wise,
they would use more of their means thus. For whosoever shall give
even a cup of cold water unto one of the least of these priests,
because he is such, shall by no means lose his reward when the
Kingdom of Christ is organized and its rule begins. `Luke
16:1-8`; `Matt. 10:42`
Those sacrifices which do not belong to the class we
denominate

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the "Day of Atonement sacrifices," illustrated
offerings and sacrifices which belong to the Millennial age.
As, in the type, the "Day of Atonement"
sacrifices preceded all others, and were a basis for the
general forgiveness and acceptance with God of all Israel, but
were followed by other sacrifices by individuals after that day,
termed "sin- offerings,"
"trespass-offerings," "peace-offerings,"
etc., so will be the antitype. After the sacrifices of this
Gospel age have brought "the people," the world, into a
justified condition, there will still be sins and trespasses
committed which will require confession and reconciliation,
making these after-sacrifices necessary.
The Atonement Day sacrifices represented the
cancellation of Adamic sin by the sacrifice of the Christ; but
during the Millennium, while the benefits of the atonement are
being applied to the world, while they are being gradually
restored to actual perfection and life and harmony with God,
errors will be committed for which they will be in some measure
responsible. For such they must make some amends, accompanied by
repentance, before they can be again in harmony with God through
Christ, their Mediator.
Consecration will also be in order in the next age,
though, owing to the changed government of the world,
consecration will no longer, as now, mean unto death,
but on the contrary, it will be unto life; for with the close of
the reign of evil comes the end of pain, sorrow and death, except
upon evildoers. Consecration must always be a voluntary
presentation of one's powers, and hence this is represented in
some of the sacrifices after the Atonement Day.
As the basis for all forgiveness of sins in
the next age will be the "Day of Atonement" sacrifices,
it would be appropriate in the type for the sinner to bring some
sacrifice which

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would indicate a recognition of the "Day of Atonement"
sacrifices, as the ground of forgiveness anew. And so we find
that all offerings of the people after the "Day of
Atonement" were of a kind which pointed back to or
recognized the sacrifices of that day. These offerings might be
of cattle or sheep or fowl (turtle doves or young pigeons) or of
fine flour--the article offered depending upon the ability
of the offerer.
During the Millennial age all men will
"come to a knowledge of the truth," and thus to the
fullest opportunity of salvation from the curse (condemnation or
sentence) of Adamic death. (`1 Tim. 2:4`) When we remember that
this death includes all the sickness, pain and
imperfection to which humanity is now subject, we see that God's
plan includes a full restoration to human perfection; only those
who deliberately refuse or neglect the opportunities then put
within the reach of all will die the Second Death. But perfection
will come gradually, and it will require the cooperation of the
sinner's WILL ever to reach it. He must dowhat he
can to climb up again to perfection, and will have all
the assistance necessary. This is shown by these
sacrifices in general: they were to be according to every man's ability.
However degraded by sin and imperfect, each must, when he comes
to a knowledge of the truth, present himself to God, the offering
indicating his condition. The dove or pigeon brought by the
poorest in the type represented the justified all of the
morally poor and degraded; the goat offered by others more able,
represented the all of some less degraded; while the
bullock represented the all of those who had attained perfection
of human nature. Just as a bullock was used to typify the perfect
humanity (much fat) of Jesus' sacrifice, and a goat (wayward and
lean) was used to represent the imperfect human nature of the
saints, in the sacrifices of this Atonement Day, so those animals
similarly

::page 96::
represented the offerers (Israel--typical of the believing world
in the Millennium) in their consecrations. But it should be
remembered that these burnt-offerings and peace-offerings of the
future represent the people as consecrating-- giving
themselves to the Lord. They do not represent sin-offerings to
secure atonement, as do the sacrifices of the Day of
Atonement. There were indeed trespass-offerings which were in a
sense sin-offerings for individuals; but these, as we shall see
presently, were wholly different from the national sin-offerings
of the Atonement Day.
When those of the world of mankind, willing to
accept God's grace, shall have been brought to perfection, at the
close of the Millennium, there will be no longer any poor
in the sense of inability to offer a bullock--in the sense of
deficiency of mental, moral or physical ability. All will be
perfect men, and their offerings will be their perfect
selves typified by bullocks. David, speaking of this,
says: "Then shalt thou be pleased with sacrifices of
righteousness [of right doing] with burnt-offering and whole
burnt-offering; then shall they offer bullocks [perfect
sacrifices] upon thine altar." (`Psa. 51:19`) Yet that
David's language should not be understood to teach the
restoration of the literal, bloody, typical sacrifices, is
evident, for in the same connection he says, "Thou desirest
not sacrifice [either typical or antitypical-- full atonement for
sin having been accomplished by that time "once for
all"]...The sacrifices of God are a broken spirit; a broken
and a contrite heart, O God, thou wilt not despise." All
these sacrifices must be of the free will and desire of the
offerer. `Lev. 1:3`
The completeness of consecration was shown by the
death of the animal--that is, each member of the race must
consecrate his will; but it will be followed neither by the
destruction of the human nature (the burning of the flesh outside

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the camp) nor by the taking of the life into a new nature--into
the "Most Holy." Only the priests enter there, as shown
in the Atonement sacrifices. No: when consecrated, they are
accepted as human beings, and will be perfected as such--their
right to life as such having been purchased by the High Priest,
in the members of whose Body all the overcoming Church is
represented. The consecrations represent an appreciation of the
ransom, and the acquiescence of the offerers to the Law of God as
the condition upon which they may continue to live everlastingly,
in harmony and favor with him.

The People's Burnt-Offerings

The burnt-offerings of the priests were to be
kept up continually on the altar, and the fire never suffered to
die out. "This is the law of the burnt-offering: it is the
burnt-offering because of the burning upon the altar all night
unto the morning, and the fire of the altar shall be burning in
it.... It shall not be put out, and the priest shall burn wood on
it every morning, and lay the burnt-offering in order upon it.
...The fire shall ever be burning upon the altar; it shall never
go out." `Lev. 6:9,12,13`
Thus was represented to the mind of each offerer the
fact that the altar was already sanctified or set apart, and that
their offerings would be acceptable because of God's acceptance
of the Atonement Day sacrifices. To this altar the Israelite
brought his free will offering, as narrated in `Lev. 1`. It was
made in the usual way: the animal, cut in pieces and washed, was
laid, the pieces to the head, on the altar, and wholly burnt, a
sacrifice of sweet savor unto the Lord. This would serve to
typify a thankful prayer to Jehovah--an acknowledgment of his
mercy, wisdom and love, as manifested in the broken Body of the
Christ--their ransom.

::page 98::

The People's Peace-Offerings

This offering was to be of the herd or flock; and
it could be made either in fulfilment of a vow (covenant), or as
a willing "thank-offering." Part of it was to be
brought to Jehovah by the offerer--"His own hands shall
bring the offerings of the Lord made by fire; the fat with the
breast, it shall he bring"; and the Priest shall burn the
fat on the altar, and wave the breast before the Lord. But the
breast shall be the Priest's, also the shoulder. The offerer must
eat the sacrifice. `Lev. 3`, and `7:11-18,30-34`
This seems to show that if any man will then come
into a condition of full peace and harmony (as all must do or
else be cut off in the Second Death), he must eat or fulfil a
covenant before God of entire consecration to him. If, after
being thus perfected, he again becomes defiled by wilful sin, he
must die (the Second Death) as shown by the penalty of
touching unclean things. (`Lev. 7:19-21`) Compare `Rev.
20:9,13-15`.
With this sacrifice there was presented an offering
of unleavened cakes mingled with oil, and anointed wafers,
representing the offerer's faith in Christ's character, which he
will copy, and leavened bread indicating his acknowledgment of
his own imperfection at the time of consecration-- leaven being a
type of sin. `Lev. 7:11-13`

The People's Meat-Offerings

These, of fine flour, unleavened cakes, with oil,
etc., were presented to the Lord through the Priest. They
probably represented praises and worship offered to the Lord by
the world, through his Church. "Unto him be glory in the
Church by Christ Jesus throughout all ages." (`Eph. 3:21`)
These were accepted by the priests. A sample being offered

::page 99::on the altar showed that it was approved by,
acceptable to, Jehovah.

The People's Trespass or Sin-Offerings

"If a soul [being] commit a trespass and sin
through ignorance in the holy things of the Lord;...if he sin and
commit any of these things which are forbidden to be done by the
commandments of the Lord, though he wist it not, yet is he
guilty, and shall bear his iniquity. And he shall bring a ram
without blemish out of the flock," and money according to
the priest's estimation of the trespass, with a fifth more,
and this shall be his offering. And the Priest shall make an atonement
for him. And if any one sin knowingly and damage or defraud his
neighbor, he shall restore it in the principal, and shall add the
fifth part more thereto (twenty per cent interest) and give it to
the wronged one. And he shall bring a ram for the
trespass-offering unto the Lord. `Lev. 5:15-19; 6:1-7`
This teaches that for every wrong restoration must
then be made, with interest, and accompanied by repentance or an
asking of forgiveness of the Lord, through the Church
(Priesthood)--the trespasser's recognition of his own
imperfections, and of the value of the ransom, being shown by the
ram presented.
But notice the difference between the treatment of
such sin-offerings and the sin-offerings of the "Day of
Atonement." The latter were offered to God
(Justice) in the "Most Holy," as "the better
sacrifices"; the former were offered to the priests,
who, during the Atonement Day, had purchased the people. The
acknowledgment of the people will be made to their Redeemer. The
Priest, indeed, took and offered to the Lord a portion of the
offering, as a "memorial," as a recognition that the
whole plan of redemption as executed

::page 100::
on the Atonement Day (Gospel Age) was the heavenly Father's, but
appropriated to himself the remainder-- by eating it.
The whole world, purchased by the precious blood
(human life) of Christ, will present themselves, for forgiveness
of trespasses, to the "Royal Priesthood," whose
acceptance of their gifts or consecrations will signify forgiveness.
To this agree our Lord Jesus' words to his disciples: "He
breathed on them and saith unto them, Receive ye the holy Spirit.
Whosesoever sins ye remit, they are remitted unto them; and
whosesoever sins ye retain [to them] they are retained."
`John 20:23`
While this "ministry of reconciliation"
belongs in its fullest sense to the next age, when all the
sacrifices of Atonement will have been completed, yet even now,
any member of the "Royal Priesthood" may say to those
who believe and repent, "Thy sins are forgiven
thee"--as did our Head, by faith looking forward, as he did,
to the completion of the sacrifices for sins: moreover, these
priests now know the terms and conditions upon which
forgiveness is promised, and can speak authoritatively whenever
they see the terms complied with.
The offerings of the Atonement Day, as we have seen,
were always burned (`Lev. 6:30`; `Heb. 13:11`), but the later
trespass-offerings, offered after the Day of Atonement, were not
burned, but eaten (appropriated) by the priests.

Male and Female Distinctions to Cease

"This is the law of the sin-offering
[trespass-offering]... The priest that offereth it for sins shall
eat it...All the males among the priests shall eat
thereof." `Lev. 6:25-29`
The Lord and all the holy angels are Scripturally
referred to as males, while all the saints are together
represented

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as a female, a "virgin," espoused to our Lord
Jesus as husband. But the human female was originally a part of
the man made in God's image, and is still (although temporarily
separate for the purposes of human propagation) a part of the
man--neither being complete alone. As the perfect man was named
Adam, so, when made twain, "God called their name
Adam"--the headship remaining with the male, who was thus
made the caretaker or preserver of the female as a part of his
own body. (`Eph. 5:23,28`) This sexual division did not make Adam
imperfect: it merely divided his perfections between two bodies
of which he was still the "head."
The Scriptures indicate that ultimately, by the
close of the "times of restitution," all (male and
female shall be restored to the perfect condition--the
condition represented in Adam before Eve was separated from him.
We do not understand that either males or females will lose their
identity, but that each will take on the qualities now
lacking. If this thought be the correct one, it would seem to
imply that the extreme delicacy of some females and the extreme
coarseness of some males are incident to the fall, and that restitution
to a perfection in which the elements of the two sexes would be
perfectly blended and harmonized would be the ideal
humanity of God's design. Our dear Redeemer, when he was
"the man Christ Jesus," was probably neither coarse and
brawny nor effeminate. In him the mental strength and a grandeur
of manhood blended most delightfully with the noble
purity, tenderness and grace of true womanhood. Was he not the perfect
man who died for our race and redeemed both sexes? Let us
not forget that as a man he had no help-mate: should he
not therefore have been complete in himself to pay the full
corresponding price for Adam (male and female)? Either thus was
Eve represented in the

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great ransom or by her husband as her "head"--else
mother Eve was not ransomed at all, a thought which would
conflict with other scriptures.
The Gospel Church is indeed referred to in the
Scriptures as a "Bride"; not, however, as the
bride of "the man Christ Jesus," but as the
Bride of the risen and highly exalted Christ. As new creatures,
begotten of God's spirit to spirit nature, we are betrothed to
the Spirit Jesus, whose name and honor and throne we are to
share. The Church is not the Bride of the sacrificed man Christ
Jesus, but of the glorified Lord Jesus, who at his second advent
claims her as his own. `Rom. 7:4`
As with man and woman in the next age so will it be
with Christ and the Church--after the Church is glorified all
femininity will be dropped--"We shall be like
him"--members of his Body. "And this is the name
wherewith she shall [then] be called [her Lord's name],
The Righteousness of Jehovah." (`Jer. 33:16; 23:6`) As the
Body of the great Prophet, Priest and King, the Church will be a
part of the Everlasting Father or Life-giver to the world. `Isa.
9:6`
This same thought is carried throughout the
Scriptures; the males of the priestly tribe alone did
the sacrificing, and as above, the eating of
the trespass-offerings; and they alone entered the Tabernacle and
passed beyond the Veil. Likewise, in the holy Spirit's
arrangement for this Gospel age-- "He gave indeed [male]
apostles, and [male] prophets, and [male] evangelists, and [male]
pastors and teachers, for the qualification of the saints for the
work of service, in order to the building up of the
Anointed one." (`Eph. 4:11,12`, Diaglott) The word male,
as above, should appear in the English as it does appear in the
Greek text, and the Lord's appointments and those of the apostles
correspond to this. "I suffer not [in the Church] a woman to
teach or to usurp authority over the man," plainly
declares the Apostle.

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(`1 Tim. 2:12`) This is illustrative of the present relationship
of Christ and the Church, which will, we understand, terminate
with the close of this age, when the overcomers will be glorified
and made actually one with the Lord--as "brethren."
This, however, does not signify that the sisters in
the Church do not equally "present their bodies living
sacrifices, holy and acceptable to God," and perform an
important "work of service" in the Church as members
of the "royalpriesthood"; they are
equally pleasing to the Lord as the brethren, for, really, all
distinctions of sex and color and condition are ignored, dropped
from divine notice, from the time we become "new creatures
in Christ Jesus" (`2 Cor. 5:17`; `Gal. 3:28`); but the type,
the figure, the lesson, must be continued, and hence the
distinctions so rigidly maintained in the special and more
important parts of the service of the Church of Christ.
On the contrary, the Adversary has always sought to
control man religiously through the love and esteem men bear
toward women--hence his exaltation of the Virgin Mary to the rank
of a goddess and to worship amongst Catholics. Hence also, with
the ancient Egyptians, Isis was the goddess, and in the later
times of the Apostle Paul, Diana was goddess of the Ephesians.
And does not Satan still seek to deal with and through woman, as
in the Garden of Eden? Are not women his chief mediums in
Spiritism and his chief apostles and prophets in Theosophy and
Christian Science?
Nor has Satan's acceptance of women as his
mouthpieces been to their advantage. On the contrary, women stand
on a far higher social and intellectual plane, and are most
appreciated for their true womanhood, in those lands where the
Bible regulations are recognized and respected; and by those who
most carefully follow Scriptural regulations.

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My Sacrifice

"Laid on thine altar, O my Lord divine,
Accept this gift today, for Jesus' sake.
I have no jewels to adorn thy shrine,
Nor any world-famed sacrifice to make;
But here I bring, within my trembling hand,
This will of mine--a thing that seemeth small;
And thou alone, O Lord, canst understand
How, when I yield thee this, I yield mine all.

"Hidden therein thy searching gaze canst
see
Struggles of passions, visions of delight,
All that I have, or am, or fain would be--
Deep loves, fond hopes and longings infinite.
It hath been wet with tears, and dimmed with sighs,
Clenched in my grasp till beauty hath it none.
Now, from thy footstool, where it vanquished lies,
The prayer ascendeth--'May thy will be done!'

"Take it, O Father, ere my courage fail;
And merge it so in Thine own will that I
May never have a wish to take it back;
When heart and courage fail to thee I'd fly.
So change, so purify, so like thine own,
Make thou my will so graced by love divine
I may not know or feel it as mine own,
But recognize my will as one with thine."